lifeLines reference Homes Built on GRACE & TRUTH Why Should I Care? The Unworthy WORD (You are welcome to gather in groups of 3 or 4 for all or part of this discussion.) Skim Jonah 1:1-3:10 Summarize the story of Jonah and Nineveh in the first 3 chapters of Jonah Read Jonah 4:1-11 (If you can, read all of Jonah before coming to lifeGroup) Why is Jonah so upset? What does God teach Jonah? How? Who is your Nineveh? (If God sent you on a mission of mercy, in the hope that people would repent and turn to Him, who might you run away from?) Have you ever felt like it would be “unfair” to show mercy to someone, at least until they suffered a bit more? How has God shown you mercy? What is God teaching you from this discussion about Jonah? Matthew Henry's Concise Commentary 4:1-4 What all the saints make matter of joy and praise, Jonah makes the subject of reflection upon God; as if showing mercy were an imperfection of the Divine nature, which is the greatest glory of it. It is to his sparing, pardoning mercy, we all owe it that we are out of hell. He wishes for death: this was the language of folly, passion, and strong corruption. There appeared in Jonah remains of a proud, uncharitable spirit; and that he neither expected nor desired the welfare of the Ninevites, but had only come to declare and witness their destruction. He was not duly humbled for his own sins, and was not willing to trust the Lord with his credit and safety. In this frame of mind, he overlooked the good of which he had been an instrument, and the glory of the Divine mercy. We should often ask ourselves, Is it well to say thus, to do thus? Can I justify it? Do I well to be so soon angry, so often angry, so long angry, and to give others ill language in my anger? Do I well to be angry at the mercy of God to repenting sinners? That was Jonah's crime. Do we do well to be angry at that which is for the glory of God, and the advancement of his kingdom? Let the conversion of sinners, which is the joy of heaven, be our joy, and never our grief. 4:5-11 Jonah went out of the city, yet remained near at hand, as if he expected and desired its overthrow. Those who have fretful, uneasy spirits, often make troubles for themselves, that they may still have something to complain of. See how tender God is of his people in their afflictions, even though they are foolish and froward. A thing small in itself, yet coming seasonably, may be a valuable blessing. A gourd in the right place may do us more service than a cedar. The least creatures may be great plagues, or great comforts, as God is pleased to make them. Persons of strong passions are apt to be cast down with any trifle that crosses them, or to be lifted up with a trifle that pleases them. See what our creature- comforts are, and what we may expect them to be; they are withering things. A small worm at the root destroys a large gourd: our gourds wither, and we know not what is the cause. Perhaps creature-comforts are continued to us, but are made bitter; the creature is continued, but the comfort is gone. God prepared a wind to make Jonah feel the want of the gourd. It is just that those who love to complain, should never be left without something to complain of. When afflicting providences take away relations, possessions, and enjoyments, we must not be angry at God. What should especially silence discontent, is, that when our gourd is gone, our God is not gone. Sin and death are very dreadful, yet Jonah, in his heat, makes light of both. One soul is of more value than the whole world; surely then one soul is of more value than many gourds: we should have more concern for our own and others' precious souls, than for the riches and enjoyments of this world. It is a great encouragement to hope we shall find mercy with the Lord, that he is ready to show mercy. And murmurers shall be made to understand, that how willing soever they are to keep the Divine grace to themselves and those of their own way, there is one Lord over all, who is rich in mercy to all that call upon him. Do we wonder at the forbearance of God towards his perverse servant? Let us study our own hearts and ways; let us not forget our own ingratitude and obstinacy; and let us be astonished at God's patience towards us. Pulpit Commentary Verses 1-11. - JONAH'S DISPLEASURE AND ITS CORRECTION. Verses 1-4. - 1. Jonah is grieved at the sparing of Nineveh, the expectation of which had led to his former flight, and complains of God's clemency. Verse 1. - It displeased Jonah exceedingly; literally, it was evil to Jonah, a great evil. It was more than mere displeasure which he felt; he was vexed and irritated. The reference is to what is said in the last verse of the preceding chapter, viz. that the predicted destruction was not inflicted. How the knowledge of this reprieve was conveyed to the prophet we am not informed. It probably was made known to him before the expiration of the forty days by Divine communication, in accordance with the saying in Amos 3:7, "Surely the Lord will do nothing, but he revealeth his secret unto his servants the prophets" (see ver. 5). Various reasons have been assigned for this displeasure. (1) Personal pique, lest, his prediction having failed, he should be liable to the charge of being a false prophet. (2) Zeal for the honour of God, whose knowledge of the future might be discredited among the heathen, when they saw his own servant's words unfulfilled. (3) Because he saw in this conversion of Gentiles a token of the ruin of his own people, who remained always hardened and impenitent. (4) A mistaken patriotism, which could not endure to find mercy extended to a heathen nation which had already proved hostile to Israel and was destined to oppress it still further. This last seem to have been the real ground of his annoyance. So deep was this, that he would gladly have seen the sentence executed even after the city had repented (comp. ver. 11, "Should not I spare Nineveh," i.e. which thou wouldst have me even now destroy?) He was very angry; Septuagint, συνεχύθη, "was confounded." His vexation increased unto anger. Verse 2. - He prayed. He carried his complaint to God, and was prepared to submit it to him, even while he questioned the wisdom of his clemency. I pray thee (anna); Vulgate, obsecro. A particle of entreaty, "Ah! I pray thee." Was not this my saying? Was not this what I said to myself, viz. that God would spare Nineveh if it showed signs of repentance? My country. Palestine, where the original message reached him. I fled before; literally, I anticipated to fly; Septuagint, προέφθασα τοῦ φυγεῖν, "I made haste to flee;" Vulgate, praeoccupavi ut fugerem. I hastened to fly before I should be reduced to seeing my mission rendered nugatory. For I knew. Joel knew the character of God, and how that he threatened in order to arouse repentance, and that he might be able to spare (see Exodus 32:14; Exodus 34:6, 7). The description of God's mercy agrees with that in Joel 2:13 and Nehemiah 9:17. Verse 3. - Take... my life from me (comp. ver. 8). Jonah throughout represents himself as petty, hasty, and self-willed, prone to exaggerate matters, and easily reduced to despair. Here, because his word is not fulfilled, he wishes to die, though he will not take his own life. In a different spirit Moses (Exodus 32:32) is ready to die for his people's sake, and Elijah asked for death because his zeal for God had apparently wrought no effect (1 Kings 19:4). Verse 4 - Doest thou well to be angry? Septuagint, Αἰ σφόδρα λελύπησαι σύ; "Hast thou been greatly grieved?" Vulgate, Putasne bene irasceris tu? The English Version is doubtless correct. God bids him consider with himself whether his anger is reasonable. The version of the LXX., however grammatically permissible, is somewhat pointless. Verse 5. - § 2. Jonah, not yet abandoning his hope of seeing the city punished, makes for himself a hut outside the walls, and waits there to see the issue. Went out of the city. It is best so rendered, and not in the pluperfect. It must have been before the end of the forty days that Jonah perceived that Nineveh would escape. And now, from God's expostulation with him in ver. 4, he seem to have conceived the expectation that some catastrophe would still happen; as though God had told him that he was too hasty in his judgment, that he could not know the mind of God, and that because he did not strike immediately he was not to conclude that he would not strike at all. On the east side of the city. The opposite side to that by which he had entered, and where the high ground enabled him to overlook the town, without necessarily sharing in its destruction. A booth.